*Minor differences ignored. Grouped by changes, with first version listed as example.
Tumult about that way. Concerning this word way, let the readers understand thus much, that it is here taken for that which the Latins call sect; the Greek philosophers call it heresies or heresy. But because in the Church of God, where the unity of faith ought to reign, there is nothing more odious or detestable than for every man to choose, at his pleasure, that which he will follow, I think that Luke did fly that name which was, for good causes, infamous among the godly, and that after the Hebrew phrase, he put way instead of ordinance. And as touching the sum of the matter, we see how wonderfully the Lord did exercise his servant. He did hope when he did address himself for his journey, that the Church would be quiet after his departure, and, lo, there ariseth an uproar at a sudden where he did least fear. But in Demetrius it appeareth what a hurtful plague covetousness is. For one man, for his own gain's sake, is not afraid [1] to trouble a whole city with sedition. And the craftsmen, who were as firebrands kindled by him, and do spread abroad the fire everywhere, do teach us what an easy matter it is to cause filthy [sordid] men, and whose belly is their God, to commit all manner [of] wickedness; especially if they live only by gains evil gotten, [2] and the hope of gain be taken from them. Moreover, in his history we see a lively image of our time. Demetrius and his band raised a tumult; because, if superstition whereby they were wont to get gains be taken away, their craft will fall to the ground. Therefore they fight as if it were for their life, lest Demetrius go without his fat prey, and the rest want their daily living. What zeal doth at this day prick forward the Pope, the horned bishops, the monks, and all the rabblement of the Popish clergy? Yea, what fury doth drive them so sore [3] to resist the gospel? They boast that they strive for the Catholic faith; neither did Demetrius want an honest color, pretending the worship of Diana. But the matter itself doth plainly declare that they fight not so much for the altars as for the fires, to wit, that they may have hot kitchens. They can well wink at filthy blasphemies against God, so they lack nothing of their revenues, only they are more than courageous in maintaining such superstitions as are meetest for their purpose. [4] Therefore, being taught by such examples, let us learn to make choice of such a kind of life as is agreeable to the doctrine of Christ; lest desire of gain [5] a provoke us to enter a wicked and ungodly combat. And as for those who, through ignorance or error, are fallen unto any ungodly occupation, or are entangled in any other impure and wicked kind of life, let them, notwithstanding, beware of such sacrilegious rashness. And as touching godly teachers, let them learn by this example, that they shall never want adversaries, until the whole world, through denial of itself, offer peace, which we know will never come to pass. Because Paul's doctrine taketh away Demetrius and the rest of the silversmiths' gains, they leap out furiously to put out [destroy] the same, will not they do the same whom the gospel shall contrary? But there is no man who hath not occasion to fight. For all the affections of the flesh are enemies to God. So that it must needs be, that how many lusts of the flesh there be [reign] in the world, there are as many armed enemies to resist Christ. It will, indeed, oftentimes fall out, that God will bridle the wicked, lest they raise some tumult, or break out into open rage. Yet, whosoever is not tamed and brought down to bear Christ's yoke, he shall always hate his gospel. So that faithful and godly teachers must persuade themselves that they shall always have to deal with great store of enemies. Demetrius' covetousness is manifest. Nevertheless, we must also know this, that he was Satan's fan, [bellows] who, seeking by all means to overthrow Paul's doctrine, found this fit instrument. Now, forasmuch as we know that Satan is a deadly enemy to Christ and the truth, do we think that he shall ever want ministers, who shall rage through his motion and persuasion, either with open rage, or else seek to work the overthrow of the gospel by secret practices, or spew out the poison of their hatred, or else, at least, show some token of enmity by fretting and murmuring?
1 - "Non dubitat," does not hesitate.
2 - "Si ex illiberali quaestu in diem vivunt," if they live from day to day by the gain of a mean occupation.
3 - "Tam acriter," so keenly help the meal chest, (larder.) gain
4 - "Quae ad farinas valent," as
5 - "Lucri cupiditas," eagerness for
No small stir - No little excitement, disturbance, or tumult τάραχος tarachos. Compare Acts 17:4-5. "About that way." Respecting the doctrines of Christianity which Paul preached. See the notes on Acts 9:2; Acts 18:26; Acts 19:9.
No small stir about that way - Concerning the Gospel, which the apostles preached; and which is termed this way, Acts 9:2, where see the note.
(7) And the same time there arose no small stir about that way.
(7) Gain cloaked with a show of religion is the very cause why idolatry is strongly and stubbornly defended.
And the same time there arose no small stir about that way. The Syriac version reads, "the way of God"; and the Vulgate Latin version, "the way of the Lord": that is, the Christian religion, and the doctrines and ordinances of the Gospel, which the saints were directed to walk in; and the Ethiopic version renders it, "about this doctrine"; which mightily grew and prevailed, and which such numbers embraced; and how great the stir was about it, and from whence it arose, who began it, and what were the consequences of it, are hereafter related.
the same time--of Paul's proposed departure.
about that--"the"
way--So the new religion seemed then to be designated (Acts 9:2; Acts 22:4; Acts 24:14).
No small stir about that way. Thus far his labors at Ephesus had been without violent opposition. We now have given the account of the events that led to his departure.
A certain man named Demetrius, . . . made silver shrines. The temple of Diana at Ephesus was counted one of the wonders of the world. It was at this time (this was the third temple which had been built in succession) of white marble, 425 feet long by 220 wide, with 127 columns, and of surpassing wealth and splendor. It contained an image said to have fallen from heaven (Acts 19:35). It was visited by thousands of pilgrims, and a great industry grew up in making miniature representations of the temple, of wood, gold, or silver. This was the work of Demetrius and his fellow-workers. After paganism fell, much of the material of this temple was transported to Constantinople, and was used in the construction of the church of St. Sophia.
Sirs. Observe the argument of Demetrius: (1) By this craft we have our wealth; (2) Paul teaches that these are not gods that are made with hands; (3) therefore our craft is in danger; (4) the great goddess Diana is despised; (5) great is Diana of the Ephesians! The prime incentive of his religious zeal is that his craft is in danger. Many are like him still.
The whole city was filled with confusion. Nothing would more quickly arouse a mob than the belief that both their business and religion were assailed.
Having caught Gaius. A Macedonian.
Aristarchus. Of Thessalonica.
They rushed with one accord into the theatre. The remains of the theatre are still to be seen. It was of vast extent, and would seat, as its remains show, from 20,000 to 30,000 persons. It was the custom to use the theatre, not only for amusements, but for public assemblies.
The disciples suffered him not. Paul's intrepidity and zeal would have led him to appear in person to reply to the charges, but the Ephesian disciples thought that he would be sacrificed to the rage of the mob.
The chief of Asia. The chief officials of the province. These men, called Asiarchs, were ten in number, and were chosen annually from the chief towns of the province called Asia to preside over games and festivals. The president of their body always lived in Ephesus. These men were his friends. Possibly in sympathy with the gospel. We have many instances in the life of Paul in which the great Roman officials treat him with not only respect, but sympathy.
They drew Alexander out of the multitude. A Jew, evidently of great prominence, and put forward by the Jews, in order to disavow Paul, and to turn the tumult to their advantage. They wished to shift all blame on the Christians. The Gentile aversion to Jews was, however, too great to allow him a hearing.
*More commentary available at chapter level.